he positioned them behind him in two rows, then he prostrated with the first row while the second row remained standing until the Prophet (peace and blessings of Allah be upon him) rose for the second [rak'ah], at which point the second row prostrated and then followed him (15). This was permissible due to the excuse. This [situation] is similar to that. Malik said: If the one who missed [the prayer] catches up with them during their first prostration, he prostrates with them and counts it. And if he knows that he is unable to reach the bowing, and he catches up with them in the prostration until they are standing straight, then he should follow them in what remains of their prayer, then make up the rak'ah, and then perform the prostration of forgetfulness (sujud al-sahw). Al-Awza'i said something similar, but he did not assign the two prostrations of forgetfulness to him. The most preferred course in this matter, and Allah knows best, is what aligns with the analogy (qiyas) of the Prophet's (peace and blessings of Allah be upon him) action in the prayer of fear, for that which has no explicit text (nass) is referred back to the things closest to it from that which has been explicitly stated. If he does that without an excuse, his prayer is void because he intentionally abandoned following his Imam, and Allah knows best.
169 - Issue: He said: (Then he raises his head while saying Takbir, and he rises upon the balls of his feet, leaning upon his knees).
The sum of this is that when he completes his second prostration, he rises for the standing while saying the Takbir. The standing is a pillar (rukn), and the Takbir is obligatory (wajib) according to one of the two narrations.
There is a difference of opinion in the narration from Ahmad: Does he sit for the rest (istirahah)? It is narrated from him: He does not sit. This is the choice of al-Khiraqi, and it is narrated from 'Umar, 'Ali, Ibn Mas'ud, Ibn 'Umar, and Ibn 'Abbas. This is also the view of Malik, al-Thawri, Ishaq, and the People of Opinion (ashab al-ra'y). Ahmad said: The majority of the hadiths are in support of this. It was mentioned from 'Umar, 'Ali, and 'Abd Allah. Al-Nu'man ibn Abi 'Ayyash (2) said: I met more than one of the companions of the Prophet (peace and blessings of Allah be upon him) doing this; meaning, he does not sit. Al-Tirmidhi said: The practice among the scholars is upon this. Abu al-Zinad said: That is the Sunnah.
(15) The hadith appears in the section on the prayer of fear, issue number 314. (1) Omitted from: M. (2) Abu Salamah al-Nu'man ibn Abi 'Ayyash al-Zuraqi al-Ansari al-Madani; he was trustworthy (thiqah), a very old man from among the virtuous children of the companions of the Prophet (peace and blessings of Allah be upon him). Tahdhib al-Tahdhib 10/455.
أقامَهم خلفَه صَفَّيْنِ، فسَجَدَ بالصَّفِّ الأوَّلِ، والصَّفُّ الثَّانى قائمٌ، حتَّى قامَ النَّبِيُّ -صلى اللَّه عليه وسلم- إلى الثانيةِ، فسجدَ الصَّفُّ الثَّانِى، ثم تَبِعَهُ (١٥). وكان ذلكَ جائِزًا للْعُذْرِ. فهذا مِثْلُه. وقال مالكٌ: إنْ أَدْرَكَهُم المَسْبُوقُ في أَوَّلِ سُجُودِهم سَجَدَ معهم، واعتدَّ بها. وإنْ عَلِمَ أنَّه لا يَقْدِرُ على الرُّكُوعِ، وأَدْرَكَهُمْ في السُّجودِ حتَّى يسْتَوُوا قِيَامًا، فَلْيَتْبَعْهم فيما بَقِىَ مِن صلاتِهم، ثم يَقْضِى ركعةً، ثم يَسْجُدُ لِلسَّهْوِ. ونحوَه قال الأوزاعِىُّ، ولم يَجْعَلْ عليه سَجْدَتَىِ السَّهْوِ. والأَوْلَى في هذا، واللهُ أعلمُ، ما كان على قِيَاسِ فِعْلِ النَّبِيِّ -صلى اللَّه عليه وسلم- في صلاةِ الخوفِ؛ فإِنَّ ما لا نَصَّ فيهِ يُرَدُّ إلى أَقْرَبِ الأشياءِ به مِن المَنْصُوصِ عليه. وإنْ فَعَلَ ذلكَ لِغيرِ عُذْرٍ بَطلَتْ صلاتُهُ؛ لأنَّه تَرَكَ الائْتِمَامَ بِإمَامِه عَمْدًا، واللهُ أعلمُ.
١٦٩ - مسألة؛ قال: (ثُمَّ يَرْفَعُ رَأْسَهُ مُكَبِّرًا، ويَقُومُ عَلىَ صُدُورِ قَدمَيْهِ، مُعْتَمِدًا عَلَى رُكْبَتَيْهِ)
وجُمْلَتُهُ أنَّه إذا قَضَى سجدتَهُ الثانِيةَ نَهَضَ للقِيامَ مُكَبِّرًا، والقيَامُ رُكْنٌ، والتَّكْبِيرُ واجبٌ، في (١) إحْدَى الرِّوَايَتَيْنِ.
وَاخْتَلَفَتِ الروايَةُ عن أحمدَ: هل يَجْلِسُ للاسْتِرَاحَةِ؟ فَرُوِىَ عنهُ: لا يَجْلِسُ. وهو اخْتِيَارُ الْخِرَقِىِّ، ورُوِىَ ذلكَ عن عمرَ، وعلِيٍّ، وابْنِ مسعودٍ، وابْنِ عمرَ، وابْن عباسٍ، وبه يقولُ مالكٌ، والثَّوْرِىُّ، وإسحاقُ، وأصحابُ الرَّأْىِ. وقال أحمدُ: أكثرُ الأحادِيثِ على هذا. وَذُكِرَ عن عمرَ، وعليٍّ، وعبدِ اللهِ. وقال النُّعْمانُ بنُ أبي عيَّاشٍ (٢): أَدرَكْتُ غيرَ واحدٍ مِنْ أصحابِ النَّبِيِّ -صلى اللَّه عليه وسلم- يَفْعَلُ ذلكَ. أىْ لا يَجْلِسُ. قال التِّرْمِذِىُّ: وعليهِ العَمَلُ عند أهلِ العِلْمِ. وقال أبو الزِّناد: تِلْكَ
(١٥) يأتى الحديث في صلاة الخوف، مسألة رقم ٣١٤.(١) سقط من: م.(٢) أبو سلمة النعمان بن أبي عياش الزرقى الأنصاري المدنى، ثقة، كان شيخا كبيرا من أفاضل أبناء أصحاب رسول اللَّه -صلى اللَّه عليه وسلم-. تهذيب التهذيب ١٠/ ٤٥٥.
